[Read: The Book of Amos]
[Here are some typologically significant facts found in the book of Amos. I haven’t studied these out in greater detail, but I hope to do so soon. Hopefully, you will be blessed by these observations.]
Firstly, God condemns these children of Abraham because they “sell the righteous for silver” (Amos 2:6), pointing us toward the culmination of the betrayal of God’s righteous Servant by a reprobate physical descendant of Abraham (i.e. Judas). The righteous men sold for silver were yet sinners; Jesus Christ, however, is the Lord our Righteousness. He was sold for fifty pieces of silver. Moreover, our Lord Jesus’ betrayal and death brought justification and redemption and salvation, whereas the betrayal of these men in Amos only brought the wrath of God.
Secondly, there is a distinction of the Divine Persons of the Trinity in Amos. In Amos 4:11, Yahweh says that he overthrew some of the Israelites as God overthrew Sodom and Gomorrah. Genesis 19:24-25 clearly differentiates between Yahweh on earth who rains down fire and sulfur from the Lord out of heaven, further underscoring the plurality of Personhood in the Divine Being. Amos’ words only serve to strengthen the fact that Yahweh is not uni-personal, but plural as regards his Personhood. The Spirit of God is the Person of the Trinity who has breathed out the words of Scripture penned by Amos.
Thirdly, in the opening verse to the book we read: “The words of Amos…which he saw concerning Israel…[etc]” (Amos 1:1). Many hear the Words of God, but they cannot see that which God is doing. Here in Amos, we see that God is universally judging sinful nations. We also see that he is saving men from every nation. And we also see that he is saving a remnant for himself.
Fourthly, we see that at the time of Israel’s restoration God will raise up the fallen “booth,” or tabernacle, of David. The word for booth in the Septuagint translation of the OT is σκηνὴν, a word which is used by John in reference to the physical body of Jesus our Lord. In John 1:14, the apostle says that the Word became flesh and σκηνόω – i.e. dwelt or tabernacled – among us. The Son of David tabernacled among us by being incarnate God for us. Moreover, in Revelation we see that the final tabernacling of God will be with men in the Age to Come. The raising of David’s tabernacle/booth, then, figuratively points us to the incarnation, death, resurrection, and eternal kingship of the true David, Jesus the Son of God. Further supporting this interpretation, moreover, is the metaphorical use of σκῆνος in 2nd Cor 5:2 & 5:4 in reference to our fallen, but soon to be resurrected, bodies. Likewise, consider Peter’s use of σκήνωμα when referencing his physical body in 2nd Peter 1:13-14. Amos’ revelation is not simply that God will raise up the ruins of David’s lineage, but that he will raise the physical tabernacle/tent/booth/body of the True David from the grave, and so save his people.
Soli Deo Gloria